The presupposition of gradualness in arising is based on the representation that what is arising already exists sensuously or generally in actuality and merely cannot yet be perceived on account of its small magnitude; just as the presupposition of gradualness in disappearing is grounded in the representation that non-being or the other, which takes the place of what is disappearing, likewise exists, but still imperceptibly; — and moreover, both exist not in the sense that in the given other, this other is contained within itself, but in the sense that it has place as existence, but only imperceptible existence. Thereby arising and perishing in general are sublated, or rather, Being-in-itself, the internal, in which something is before its existence, is transformed into a small magnitude of external existence, and essential difference or difference of the concept into external difference, — simple difference according to magnitude. — To make arising or perishing intelligible by the presupposition of gradualness of change means to fall into the tedium proper to tautology; here it is presupposed that what is arising or perishing is already present beforehand in finished form, and change is transformed into a simple alteration of external difference, whereby in actuality tautology is obtained. The difficulty for such an Understanding striving toward comprehension lies in the qualitative transition of some something into its other in general and into its opposite; in order to avoid this difficulty, Understanding represents to itself identity and change as indifferent external alterations of quantitativeness.

In the moral domain, insofar as the moral is regarded in the sphere of Being, the same transition of the quantitative into the qualitative takes place; different qualities are grounded in difference of magnitude. A sufficient amount of "more" and "less" and the measure of thoughtlessness is exceeded, and something altogether different is obtained, crime, whereby right transitions into injustice, virtue into
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vice. — Just so also states, all other conditions being equal, obtain a different qualitative character, in consequence of the difference of their magnitude"... (450-452) [434-436].

Further on.

The transition of Being to Essence (Wesen) is set forth in an exceedingly obscure manner.

End of Volume I.

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